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The 惭耻峁囜笉补办补-耻辫补苍颈峁�a诲 is the part of the 艢补耻苍补办墨测补 branch of the Atharvaveda. It contains the instruction about the Brahmavidya imparted by the Sage Angira and begins by saying that the Veda consists of two vidyas, para and apara. Each of the three 鈥�惭耻峁囜笉补办补蝉鈥� is again of two parts or 办丑腻苍诲补. The 惭耻峁囜笉补办补-耻辫补苍颈峁�a诲 states that manas and buddhi are the faculties of the inner organ. Manas is the organ of thinking. The first chapter indicates that the mind emerges from food, and this food emerges from the Brahman. It is considered as the source of everything.

Brahman is followed by 辫谤腻峁嘺, mind, the reals, the worlds, and finally the attainment of immortality:

迟补辫补蝉腻肠墨测补迟别 brahma 迟补迟补岣� 补苍苍补尘补产丑颈箩腻测补迟别,
ann膩t pr膩峁噊 尘补苍补岣� 濒辞办腻岣� 蝉补迟测补峁� karmasu c膩m峁泃am |^[1]

From the fire, thousands of sparks come out. So from the indestructible 辫耻谤耻峁�a comes out varieties of ideas or beings and vanish there.

This divine 辫耻谤耻峁�a is formless, omnipresent and unborn. He himself is a created being with the 辫谤腻峁嘺, sense organs, the mind and the five vital elements. It is鈥�

yadarcita峁� yada峁噓bhya岣� a峁噓 ca yasmillek膩nihit膩 lokina艣ca tadedak峁�ara峁� brahma sa 辫谤腻峁嘺stadu v膩峁叧静共圆贯弗 tadedat蝉补迟测补峁� tadam峁泃a峁� tad vedavya峁� somyaviddhi || ^[2]

This Upani峁�ad prefers to call the ultimate reality, 辫耻谤耻峁�a also as a synonym for Atman, the Self.

This is denoted by this verse, divyam, meaning the divine:

诲颈惫测辞丑测补尘奴谤迟补岣� 辫耻谤耻峁�a岣� sa b膩hy膩bhyantaro hyaja岣� apr膩峁噊 hyaman膩岣� 艣ubhro hyak峁�ar膩t 辫补谤补迟补岣� 辫补谤补岣� || ^[3]

This Upani峁�ad states the origin of manas just as a spider creates threads out of its body and winds them back into it, or just as the weeds come out of the earth or so. Even so as the world comes out of the eternal world. There is an order in which the world comes into being. The eternal Being, the Brahman, cherishes the desire to create the world, just as the seed grows into a sprout. It manifests the first form of food. Using this food, 辫谤腻峁嘺 sustains the entire universe.

The food comes into 辫谤腻峁嘺, the inner sense known as mind, which has thus purified his mind by control and by winning the grace of God:

etasm膩jj膩yate pr膩峁噊 尘补苍补岣� sarvendriy膩峁噄 ca 办丑补峁� 惫腻测耻谤箩测辞迟颈谤腻辫补岣� 辫峁泃丑颈惫墨 惫颈艣惫补蝉测补 诲丑腻谤颈峁嚹�^[4]

Again this Upani峁�ad clearly justifies the mind as the monitor of other organs and sky, earth, air etc.

The verse of this Upani峁�ad focues on the seeker who finds himself in Brahman, the seeker of reality for going his conditioning factors and turning to the essential content in himself:

yasmin dyau 辫峁泃丑补惫墨 c膩ntar墨k峁�amota峁� 尘补苍补岣� sa岣� 辫谤腻峁嘺i艣ca sarvai岣� | tamevaika峁� j膩natha 膩tm膩namany膩 v膩co vimu帽cath膩m峁泃asyaiva 蝉别迟耻岣� || ^[5]

Pr膩峁嘺 is the animating principle in living beings and mind is the thinkable habit that distinguishes the human beings. Attributes or 驳耻峁嘺蝉 like sattva gu峁嘺 and 谤补箩辞驳耻峁嘺 and 迟补尘辞驳耻峁嘺 are inherent in matter. Atman is other than body, mind, and senses and beyond these 驳耻峁嘺蝉. Sorrow, attachment, fear, etc are the characteristics of mind. Everybody sees and hears through the mind alone. That is, even when organs are joined to their objects, perceptions are impossible without the help of mind.

This Upani峁�ad also proceeds to show the mind with purified self-knower to wish the worlds:

ya峁� ya峁� 濒辞办补峁� 尘补苍补蝉腻 sa峁僾ibh膩ti vi艣uddhasatva岣� k膩mayate y膩峁兣沜a k膩m膩n |
ta峁� ta峁� 濒辞办补峁� jayate t膩峁兣沜ak膩m膩峁�-stasm膩d膩tmaj帽a峁� hyarcayet bh奴tik膩ma岣� || ^[6]

In this verse the word 鈥榡ayate鈥� means 鈥榳ins over鈥� and attains freedom from as 鈥�restraints鈥�. In other words, whenever his mind desires he controls them and wins over them.

Footnotes and references:

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[1]:

惭耻峁囜笉补办辞辫补苍颈峁�a诲 -1.1.8

[2]:

Ibid -2.2.2

[3]:

Ibid -2.1.2

[4]:

Ibid -2.1.3

[5]:

Ibid-2.2.5

[6]:

Ibid -3.1.10